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This discursive paper presents a lived experience leadership model as developed as part of the Activating Lived Experience Leadership (ALEL) project to increase the recognition and understanding of lived experience leadership in mental health and social sectors. The model of lived experience leadership was formulated through a collaboration between the South Australian Lived Experience Leadership & Advocacy Network and the Mental Health and Suicide Prevention Research and Education Group.

As one of the outcomes of the ALEL research project, this model incorporates findings from a two-year research project in South Australia using participatory action research methodology and cocreation methodology. Focus groups with lived experience leaders, interviews with sector leaders and a national survey of lived experience leaders provided the basis of qualitative data, which was interpreted via an iterative and shared analysis. This work identified intersecting lived experience values, actions, qualities and skills as characteristics of effective lived experience leadership and was visioned and led by lived experience leaders.

The resulting model frames lived experience leadership as a social movement for recognition, inclusion and justice and is composed of six leadership actions: centres lived experience; stands up and speaks out; champions justice; nurtures connected and collective spaces; mobilises strategically; and leads change. Leadership is also guided by the values of integrity, authenticity, mutuality and intersectionality, and the key positionings of staying peer and sharing power.

This model is based on innovative primary research, which has been developed to encourage understanding across mental health and social sectors on the work of lived experience leaders in seeking change and the value that they offer for systems transformation. It also offers unique insights to guide reflective learning for the lived experience and consumer movement, workers, clinicians, policymakers and communities.

The purpose of this study was to explore whether a “value-action gap” exists between what members of the adolescent Generation Z (Gen Z) cohort value and how they act by investigating their actions related to sustainable and responsible fashion consumption (SRFC). Specific focus was placed on understanding these actions across the apparel consumption cycle, ranging from the acquisition, to use and disposal stages.

Forty-one members of Gen Z (20 males and 21 females) ranging in age from 15 to 18 participated in a total of seven focus groups.

Three emergent themes were identified and used to structure the interpretation: unintentionally sustainable, a knowledge conundrum and perceived barriers.

The majority of focus group participants were Caucasian, and all were teenagers from a single geographical area in the Southeastern USA. Findings provided by this study offer insight regarding the SRFC habits of Gen Z relative to their concerns regarding sustainability and social and environmental responsibility.

Findings offer practitioners an opportunity to better understand how to address the needs of this generational cohort as they progress through adulthood.

Findings of this study investigate the value-action gap to offer insight into how adolescent members of Gen Z make consumption decisions, and specifically within a framework of the apparel consumption cycle as a whole, including acquisition, use and disposal. Findings also reveal some of their more general views on SRFC.

Between the 1830s and 1990s, thousands of Irish women were incarcerated without due process in magdalen asylums for sexual behaviour that violated the Catholic Church’s moral code. The asylums were operated by congregations of nuns that sought to protect society from the contagion of “wayward” women while simultaneously attempting to reform them through a harsh regimen of laundry work and devotional rituals. Some penitents, as the inmates were often called, embraced the institutional life of labour and prayer with such sincerity that they advanced to the nun‐like status of the Sisters Magdalen. Most simply endured lives of drudgery indistinguishable from slavery until either death or release upon the intervention of relatives. The asylum system had no basis in law and its shadowy existence, its ability to avoid scrutiny or regulation, and its survival until very recent times, illustrate in a striking manner the hegemonic power of the Church in Ireland.

The purpose of this paper is to explore the role of fathers in the management of sleeping problems in children with autism and their perspectives of the impact of these difficulties on family life.

Semi-structured interviews with 25 UK-based fathers of children with autism were undertaken.

Two-thirds of fathers reported that their children experienced severe sleeping problems in the areas of bed-time resistance, sleep onset and night-time waking. Fathers were significantly involved in the management of these difficulties and reported a range of associated deleterious impacts on the family, including significant negative effects on paternal and maternal health, father’s employment, couple relationship and sibling experiences.

The interview sample cannot be said to be representative of all fathers of children with autism since the backgrounds of those taking part were relatively homogeneous in respect of ethnicity, marital status and level of education.

Improvements in effective, family-centred provision are urgently needed which employ a co-parenting, gender-differentiated methodology.

Given the severity and frequency of difficulties, sleeping problems in children with autism should be viewed as a significant public health concern.

This is one of the first studies, qualitative or quantitative, to explore the role and perspectives of fathers of children with autism in the important area of sleep management.